The Penguin Book of Witches

וֹ The Penguin Book of Witches free download ᐦ PDF Author Katherine Howe ᔏ וֹ The Penguin Book of Witches free download ᐦ PDF Author Katherine Howe ᔏ The Penguin Book of WitchesContents English Antecedents Witches in the Bible Trial of Ursula Kemp, St Osyth, England, 1582 Reginald Scot, The Discouerie of Witchcraft, 1584 George Gifford, A Dialogue Concerning Witches and Witchcraftes, 1593 King James I, Daemonologie, 1597 William Perkins, A Discourse of the Damned Art of Witchcraft, 1608 The Early Colonies Joan Wright, Chesapeake Region, Virginia, 1626 Jane James, Marblehead, Massachusetts, 1646 Margaret Jones, Charlestown, Massachusetts, 1648 Ralph and Mary Hall, Setauket, New York, 1665 Eunice Cole, Hampton, Massachusetts, Later New Hampshire, 16471680 Mary Philips, Cambridge, Massachusetts, 1659 John Godfrey, Haverhill, Massachusetts, 16591665 Rebecca and Nathaniel Greensmith, Hartford, Connecticut, 1662 A Tryal of Witches, Bury St Edmunds, England, 1662 Katherine Harrison, Weyersfield, Connecticut, and Westchester, New York, 1669 Possession of Elizabeth Knapp, Groton, Massachusetts, 16711672 Rebecca Fowler, Calvert County, Maryland, 1685 Goodwife Glover, Boston, Massachusetts, 1688 Salem Warrant for the Apprehension of Sarah Good, and Officers Return, Monday, February 29, 1692 Warrant for the Apprehension of Sarah Osburn and Tituba, and Officers Return Examinations of Sarah Good, Sarah Osburn, and Tituba, Tuesday, March 1, 1692 Two Examinations of Tituba, as Recorded by Jonathan Corwin The Suspicion of Martha Cory, Monday, March 21, 1692 The Accusation of Rebecca Nurse Warrant for the Apprehension of Rachel Clinton, with Summons for Witnesses, and Officers Return, Tuesday, March 29, 1692 Deposition of Thomas Knowlton Jr Versus Rachel Clinton Bridget Bishop, Tuesday, April 19, 1692 The Notorious Giles Cory Examinations of Abigail Hobbs in Prison, Wednesday, April 20, 1692 Susannah Martin and Her Poor Reputation Statement of Elizabeth Hubbard Versus George Burroughs, Monday, May 9, 1692 Establishing the Court of Oyer and Terminer for Suffolk, Essex, and Middlesex Counties, Friday, May 27, 1692 Martha Carrier, Queen of Hell Statement of Sarah Ingersoll and Ann Andrews Regarding Sarah Churchill, June 1, 1692 After Salem The Apology of Samuel Sewall, January 14, 1697 The Apology of the Salem Jury, 1697 Robert Calef, More Wonders of the Invisible World, 1700 A Case of Poisoning in Albany, New York, 1700 John Hale, A Modest Enquiry into the Nature of Witchcraft, 1702 The Trial of Grace Sherwood, Princess Anne County, Virginia, 17051706 Mob Justice in the South, 1712 Littleton, Massachusetts, 1720 Boston, Massachusetts, 1728 New York, New York, 1737 New York, New York, 1741 Philadelphia, Pennsylvania, 1787 Moll Pitcher, Lynn, Massachusetts, 17381813 This excerpt is from an advance uncorrected proof Copyright 2014 Katherine Howe Introduction Marblehead, Massachusetts, is a bedroom community in suburban Boston, a comfortable seaside enclave of historic houses It has good public schools, intermittent bus service, and a weekly newspaper that is read mainly for the juicy names naming police log It is not the sort of place where one would expect to find a witch.But a witch did live there, though she is not buried there Wilmot Redd, or sometimes Reed, was one of the than one hundred people who was accused during the Salem witch crisis of 1692, and, like the other condemned witches, her body was thrown into a shallow ditch at the base of a rocky ledge to the west of Salem Town after being cut down from the gallows At that time, the area at the foot of the hill where the gallows stood was flooded with brackish water at high tide, and so Wilmot Redd, after resting uneasily in the rocky earth of coastal Essex County, was most likely carried out to sea Today the ditch she was thrown into is hidden under a pharmacy parking lot.Redd, like the other North American witches who have left impressionssometimes lasting, sometimes glancingin the historical record, presents something of a conundrum How can the English colonists who settled North America, who were relatively literate compared with their European cousins, who were reasonably thoughtful and self examining, who lived in tightly interconnected communities dependent on collective effort for success, have believed in witches And not just believed in witches, but also put them to death The historical fact of witchcraft weighs uneasily in our current culture, particularly given how much symbolic, nation building weight the colonists are required to bear in the realms of popular history.Histories of witchcraft have often revealed about the time in which the historian was writing than about witchcraft itself Within each all encompassing theory of witchcraft in the English Atlantic world came a new set of contemporary biases and prerogatives, obscuring the fact that, to the individual living in the early modern world, from the sixteenth through the middle part of the eighteenth centuries, witchcraft was a legitimate, but dangerous, category for explaining reality Witchcraft intersected, contained, and sometimes overwrote other important social questionsmost notably of gender, class, inequality, and religionbut to treat it merely as a proxy for those other ideas, because those other ideas have persisted into our own time while witchcraft has not, strips away the explanatory power that witchcraft held for the people who were touched by it An idea, even today, does not have to be empirically verifiable for it to matter.A surer way to access the meaning and function of witchcraft in the early modern world is to peel back the layers of popular myth and academic historiography and to look with fresh eyes at the primary sources What ultimately emerges is a complicated picture The witch appears first, in biblical terms, as the Other, as that which is not doctrinaire Witchcraft is less a set of defined practices than a representation of the oppositional, as the intentional thwarting of the machinery of power, whether that power lies with the church, with the king, or with the dominant cultural group Under the heavy guidance of English theologians, witches and witchcraft assume a set of identifiable principles and practices, though those practices remain distilled from oppositional definitions Witches pervert the generative properties of womanhood in their suckling of imps and their copulations with devils they subvert the churchs authority by turning Christian rituals on end and they undermine class hierarchy by claiming unearned power for themselves.The English abstraction of who a witch is, and what she is likely to do, travels with the colonists to North America While primarily a Puritan phenomenon on North American shores, witchcraft penetrates deeper into colonial life than might initially be suspected The majority of witch trials were held in New England, though the cultural content of witchcraft finds expression throughout the colonies, and in ongoing dialogue with England The use of English precedent as template and justification for the conduct of the Salem trials underscores the fact that Salem, rather than being an aberration, was instead the most intense, and perhaps the most defining, expression of North American religious, cultural, and legal thought.Whereas nineteenth century historians treated colonial era belief in witchcraft as a faintly embarrassing holdover of medieval thought that was quickly purged, the belief in and pursuit of witches must instead be seen as a central concept informing a shifting North American identity Even after Salem forever changed the way that witchcraft would and, soon enough, would not be prosecuted, belief in witchcraft persisted well into the Enlightenment Witches served as both literal and figurative scapegoats for frontier communities under profound economic, religious, and political pressure The figure of the witch, the idea of the witch, and the need to flush her out of her hiding place and into the light served as a binding agent among fragile communities that were subject to waves of arrival and departure, living with uncertain rights in unsecured territories The witchever the embodiment of the oppositional served a vital role in the formation of what would eventually be a new united nation Thats one of the reasons that she and the events of Salem persist in our political discourse and in our popular culture We need her in order to know who we are notso that we can begin to imagine who we are This book argues for witchcrafts presence in the mainstream of thought in colonial North American culture, extending beyond passing fits of unreason or hysteria Belief in witchcraft was not an anomalous throwback to late medieval thought by provincial colonists, nor was it an embarrassing blip in an otherwise steady march to an idealized nationhood It was not a disease It was not a superstition Witchcrafts presence or absence was constitutive to the colonial order It was a touchstone that reinforced what was normal and what was aberrant For upper echelons of societyin the world of the Protestant church and the court systemprosecution of witchcraft allowed for the consolidation of power and the enforcement of religious and social norms For common people, belief in witchcraft explained away quotidian unfairness and misfortune These two circles of belief intersected in the bodies of individuals, usually women, who were out of step with their society, and who were thought to have pledged themselves to the Devil in exchange for the power to work their will through invisible means The Penguin Book of Witches isan annotated volume of primary source documents about witchcraft in English North America that is designed for readers interested in learning about the reality behind the fiction Its goal is to assemble a broad array of sources, chosen for their representative value as well as their narrative power, which, taken as a whole, will leave a reader with a solid command of the meaning of witchcraft in early American life The first chapter focuses on the legal and cultural beliefs about witchcraft in precolonial England, as the region that made the greatest contribution to the beliefs about witchcraft in colonial North America The second chapter presents selected records of witchcraft cases from North America before the Salem panic, from the earliest hints of witch suspicion to the first confirmed witch trial in Massachusetts This chapter does not limit its scope to New England, also looking at the few witch trials outside the Puritan settlements of northern Massachusetts The third chapter focuses on the unique events of Salem, which, in addition to being the most infamous North American witch trial, was also the most widespread, and the most deadly The final chapter investigates witchcraft after Salem, when witchcraft was decriminalized but remained an enduring part of American culture Witchcraft did not vanish from North American consciousness in a sudden burst of reason and Enlightenment It persisted as a shadowy reminder of an intellectual world that had faded but had never fully disappeared.Witchcraft continues to fascinate us today, a fact evidenced by the ongoing popularity of witches in fiction, tourism, history, popular religion, and historical writing Much of what we think we know about witchcraft is actually cribbed from popular culture When we talk about witches, we imagine a Halloween stereotype of a woman with a pointy hat, broom, and cat, blended with the magic using housewife of Bewitched, who could wiggle her nose to make a pot roast But the real witches of early modern England and North America are not cackling cartoon characters in pointy hats The reality of witchcraft in English North America is much fascinatingand terrifying On a chilly spring day not too long ago, I lined up with my gossiping neighbors outside a modest antique house in Marblehead, Massachusetts, that dated from the late 1600s The occupant had lived there her entire life and had lately passed away The line was for admission to a tag sale to dispose of the belongings the occupants family didnt want Inside, the house was tinypossibly eight hundred square feetits walls stained with tobacco smoke, every corner crammed with the flotsam of a long and often difficult life within view of the sea For extra space, the occupant had expanded into her unfinished basement, where one corner had been set up for sewing projects, another for laundry One wall was filled, somewhat unnervingly, with shelves of homemade dolls A far wall held a small spice rack of herbs next to several photographs of women pasted up, at first glance, at random.Or not at random The photographs were arrayed around a cutout of the earth from a science magazine On closer inspection, the pictures of women seemed to be generations of the former occupants family Next to the altarfor that is what the wall of devotional pictures proved to bestood a bookshelf packed with well thumbed texts about witchcraft, mostly of the contemporary postNew Age variety that dated back to the 1970s The neighbors rooted through her belongings, bartering for candlesticks, haggling over Federal style end tables, unaware that a witch had been living next door for three decades.I took home her dusty mantel clock, a simple table that became my desk, and the well loved witchcraft books But my real joy lay in knowing that my neighbor had found a connection to history that was meaningful to her, and from which she drew empowerment Even after witchcraft disappeared as a deadly legal problem, the belief in witchcraft persists, continuing to do its cultural work, hiding in plain sight in the staid bedroom communities of Boston. Katherine HoweTWO EXAMINATIONS OF TITUBA, AS RECORDED BY JONATHAN CORWIN If the expansion of the Salem witch trials was ignited by Titubas confession, then we must ask her reason for confessing and condemning these other women It is tempting to say that Tituba confessed to save herself, but when she did, she did not know that she would be spared because of it Usually in an early modern witch trial, if one confessed it would only hurry one to the gallows, as was the case with Ursula Kemp one hundred years before It has been argued that Parris beat Titubas confession out of her the descriptions of her body, when it was examined looking for her witchs teat, also include evidence of bruising We may never fully understand why she confessed She was a slave and a woman in a rigidly hierarchal society Her questioning was leading at best and aggressive at worst Tituba confessed for the same reason that people confess to crimes they did not commit todaybecause she had been hounded into it by people in a position of power. What we can understand is how she confessed, which may tell us something about why Titubas confession displays a deep knowledge of English witchcraft the covenanting with the Devil, the spirit familiars in the forms of animals, riding on a stick to the Sabbath, and sending out a spirit to do harm often against children are wholly consistent with English thinking about witchcraft These details are perfectly consistent with English witchcraft manualstoo consistent For someone who could not read Tituba made her mark rather than sign her name this kind of knowledge could only have come from someone else Such details about witchcraft were scholastic, rather than common folk knowledge These details coming from the mouth of an illiterate slave from Barbados strongly suggests coercion both in the act of the confession, as well as instruction in what specifically to say. The First Examination of Tituba Tituba the Indian Womans Examination, March 1, 1691 2 Q Why do you hurt these poor children What harm have they done unto you A They do no harm to me I no hurt them at all Q Why have you done it A I have done nothing I cant tell when the Devil works Q What, doth the Devil tell you that he hurts them A No He tells me nothing Q Do you never see something appear in some shape A No Never see anything Q What familiarity have you with the Devil, or what is it that you converse withal Tell the truth Who it is that hurts them A The Devil for aught I know Q What appearance or how doth he appear when he hurts them With what shape or what is he like that hurts them A Like a man I think yesterday I being in the lentoe chamber I saw a thing like a man, that told me serve him and I told him no, I would not do such thing She charges Goody Osburn and Sarah Good as those that hurt the children, and would have had her do it She saith she hath seen four, two of which she knew not She saw them last night as she was washing the room. A They told me hurt the children and would have had me go to Boston There was five of them with the man They told me if I would not go and hurt them they would do so to me At first I did agree with them but afterward I told them I do so no Q Would they have had you hurt the children the last night A Yes, but I was sorry and I said I would do so no , but told I would fear God Q But why scored out did not you do so before A Why, they tell me I had done so before and therefore I must go on These were the four women and the man, but she knew none but Osburn and Good only the others were of Boston Q At first being with them, what then appeared to you What was it like that got you to do it A One like a man just as I was going to sleep came to me This was when the children was first hurt He said he would kill the children and she would never be well and he said if I would not serve him, he would do so to me Q Is that the same man that appeared before to you That appeared the last night and told you this A Yes Q What other likenesses besides a man hath appeared to you A Sometimes like a hog Sometimes like a great black dog Four times Q But what d torn they say unto you A They told me serve him and that was a good way That was the black dog I told him I was afraid He told me he would be worse than to me Q What did you say to him then after that A I answered, I will serve you no longer He told me he would do me hurt then Q What other creatures have you seen A A bird Q What bird A A little yellow bird Q Where doth it keep A With the man who hath pretty things here besides Q What other pretty things A He hath not showed them yet unto me, but he said he would show them me tomorrow, and he told me if I would serve him, I should have the bird Q What other creatures did you see A I saw two cats, one red, another black as big as a little dog Q What did these cats do A I dont know I have seen them two times Q What did they say A They say serve them Q When did you see them A I saw them last night Q Did they do any hurt to you or threaten you A They did scratch me Q When A After prayer, and scratched me because I would not serve them and when they went away, I could not see But they stood before the fire Q What service do they expect from you A They say hurt to the children Q How did you pinch them when you hurt them A The other pull me and haul me to pinch the child and I am very sorry for it Q What made you hold your arm when you were searched What had you there A I had nothing Q Do not those cats suck you A No, never yet I would not let them, but they had almost thrust me into the fire Q How do you hurt those that you pinch Do you get those cats or other things to do it for you Tell us, how is it done A The man sends the cats to me and bids me pinch them and I think I went over to Mr Griggss and have pinched her this day in the morning The man brought Mr Griggss maid to me and made me pinch her Q Did you ever go with these women A They are very strong and pull me and make me go with them Q Where did you go A Up to Mr Putnams and make me hurt the child Q Who did make you go A A man that is very strong and these two women, Good and Osburn But I am sorry Q How did you go What do you ride upon A I rid upon a stick or pole and Good and Osburn behind me We ride taking hold of one another and dont know how we go for I saw no trees nor path, but was presently there, when we were up Q How long since you began to pinch Mr Parriss children A I did not pinch them at the first, but he made me afterward. Q Have you seen Good and Osburn ride upon a pole A Yes and have held fast by me I was not at Mr Griggss but once, but it maybe sent something like me, neither would I have gone, but that they tell me they will hurt me Last night they tell me I must kill somebody with the knife Q Who were they that told you so A Sarah Good and Osburn and they would have had me kill Thomas Putnams child last night The child also affirmed that at the same time they would have had her cut her own throat scored out from her of her own head for if she would not they told her Tituba would cut it off and complained at the same time of a knife cutting of her when her master hath asked her about these thing torn she saith they will not let her tell, but tell her if she tells her head shall be cut off. Q Who torn you so A The man, Good, and Osburns wife Goody Good came to her last night when her master was at prayer and would not let her hear and she could not hear a good while Good hath one of these birds, the yellow bird, and would have given me it, but I would not have it and in prayer time she stopped my ears and would not let me hear Q What should you have done with it A Give it to the children Which yellow bird hath been several times seen by the children I saw Sarah Good have it on her hand when she came to her when Mr Parris was at prayer I saw the bird suck Good between the forefinger and long finger upon the right hand Q Did you never practice witchcraft in your own country A No Never before now Q Did you lost see them do it now while you are examining A No, I did not see them but I saw them hurt at other times I saw Good have a cat beside the yellow bird which was with her Q What hath Osburn got to go with her A Something I dont know what it is I cant name it I dont know how it looks She hath two of them One of them hath wings and two legs and a head like a woman The children saw the same but yesterday which afterward turned into a woman. Q What is the other thing that Goody Osburn hath A A thing all over hairy, all the face hairy and a long nose and I dont know how to tell how the face looks With two legs, it goeth upright and is about two or three foot high and goeth upright like a man and last night it stood before the fire in Mr Parriss hall Q Who was that appeared like a wolf to Hubbard as she was going from proctures A It was Sarah Good and I saw her send the wolf to her Q What clothes doth the man appear unto you in A Black clothes sometimes, sometimes serge coat or other color, a tall man with white hair, I think Q What apparel do the women wear A I dont know what color Q What kind of clothes hath she A A black silk hood with a white silk hood under it with topknots Which woman I know not but have seen her in Boston when I lived there Q What clothes the little woman A A serge coat with a white cap, as I think The children having fits at this very time, she was asked who hurt them She answered Goody Good and the children affirmed the same, but Hubbard being taken in an extreme fit after she was asked who hurt her and she said she could not tell, but said they blinded her and would not let her see and after that was once or twice taken dumb herself. The Second Examination of Tituba Second Examination, March 2, 1691 2 Q What covenant did you make with that man that came to you What did he tell you A He tell me he God and I must believe him and serve him six years and he would give me many fine things Q How long ago was this A About six weeks and a little Friday night before Abigail was ill Q What did he say you must do Did he say you must write anything Did he offer you any paper A Yes The next time he come to me and showed me some fine things Something like creatures, a little bird something like green and white Q Did you promise him then when he spake to you then What did you answer him A I then said this I told him I could not believe him God I told him I ask my master and would have gone up but he stopped me and would not let me Q What did you promise him A The first time I believe him god and then he was glad Q What did he say to you then What did he say you must do A This he tell me they must meet together Q When did he say you may meet together A He tell me Wednesday next at my masters house, and then they all meet together and that night I saw them all stand in the corner, all four of them, and the man stand behind me and take hold of me to make me stand still in the hall Q Time of night A A little before prayer time Q What did this man say to you when he took hold of you A He say go into the other room and see the children and do hurt to them and pinch them And then I went in and would not hurt them a good while I would not hurt Betty I loved Betty, but they haul me and make me pinch Betty and the next Abigail and then quickly went away altogether a illegible I had pinched them Q Did they pinch A No But they all looked on and see me pinch them Q Did you go into that room in your own person and all the rest A Yes, and my master did not see us, for they would not let my master see Q Did you go with the company A No I stayed and the man stayed with me Q What did he then to you A He tell me my master go to prayer and he read in book and he ask me what I remember, but dont you remember anything Q Did he ask you no but the first time to serve him or the second time A Yes He ask me again And that I serve him six years and he com illegible the next time and show me a book Q And when would he come then A The next Friday and show illegible me a book in the daytime, betimes in the morning Q And what book did he bring A great or little book A He did not show it me, nor would not but had it in his pocket illegible Q Did not he make you write your name A No, not yet for my his mistress called me into the other room Q What did he say you must do in that book A He said write and set my name to it Q Did you write A Yes Once I made a mark in the book and made it with red like blood Q Did he get it out of your body A He said he must get it out the next time he come again He give me a pin tied in a stick to do it with, but he no let me blood with it as yet but intended another time when he come again Q Did you see any other marks in his book A Yes, a great many Some marks red, some yellow He opened his book A great many marks in it Q Did he tell you the names of them A Yes, of two, no Good and Osburn, and he say they make them marks in that book and he showed them me Q How many marks do you think there was A Nine Q Did they write their names A They made marks Goody Good said she made her mark, but goody Osburn would not tell She was cross to me Q When did Good tell you she set her hand to the book A The same day I came hither to prison Q Did you see the man that morning A Yes, a little in the morning and he tell me, tell nothing If I did he would cut my head off Q Tell us, Tr torn how many women did use to come when you rode abroad A Four of them these two, Osburn and Good, and those two strangers Q You say that there was nine Did he tell you who they were A No He no let me see but he tell me I should see them the next time Q What sights did you see A I see a man, a dog, a hog and two cats, a black and red, and the strange monster was Osburns that I mentioned before This was the hairy imp The man would give it to me, but I would not have it Q Did he show you in the book which was Osburns and which was Goods mark A Yes I see their marks Q But did he tell the names of the others A No, sir Q And what did he say to you when you made your mark A He said serve me and always serve me The man with the two women came from Boston Q How many times did you go to Boston A I was going and illegible en came back again I was never at Boston Q Who came back with you again A The man came back with me and the women go away I was not willing to go Q How far did you go To what town A I never went to any town I see no trees, no town Q Did he tell you where the nine lived A Yes Some in Boston and some here in this town, but he would not tell me who they were.THE SUSPICION OF MARTHA CORYMONDAY, MARCH 21, 1692 Martha Cory was the wife of Giles Cory and was the first woman accused whose accusation might be termed atypical She was a full church member at a time when church membership was tantamount to social rank and respect, and meant probable membership in the elect who would advance to heaven She was married, and not in a scandalous or volatile way She was moneyed Once Titubas confession planted the seed of the idea that there was a conspiracy in town, suspicion was then free to spread to members of the community who might otherwise have been thought to be above reproach. Most striking in Martha Corys examination was her incredulity that this was really happening to her In the course of her examination, she claimed that the children were distracted, that is, crazy She laughed during the proceedings She did not claim to know whether there were or were not witches in the country The magistrates, in turn, pointed to Titubas confession as evidence that witches were around, privileging the word of a slave woman over that of a churchwoman. Martha Cory had publicly suspected that the afflicted girls were lying from the beginning, but her doubt, rather than being heard as a voice of reason within the community, would have been taken by doctrinaire Puritans as an error of faith To doubt the existence of witches or the Devil was to go against the truth as laid out in the Bible It was Martha Corys very skepticism that made her worthy of suspicion and led to her eventual hanging. Martha Corys Examination 21 March, 1691 2 Mr Hathorne You are now in the hands of authority Tell me now why you hurt these persons Martha Cory I do not Mr Hathorne Who doth Martha Cory Pray give me leave to go to prayer This request was made sundry times. Mr Hathorne We do not send for you to go to prayer Mr Hathorne But tell me why you hurt these Martha Cory I am an innocent person I never had to do with witchcraft since I was born I am a gospel woman Mr Hathorne Do not you see these complaints of you Martha Cory The lord open the eyes of the magistrates and ministers The lord show his power to discover the guilty Mr Hathorne Tell us who hurts these children Martha Cory I do not know Mr Hathorne If you be guilty of this fact do you think you can hide it Martha Cory The lord knows Mr Hathorne Well, tell us what you know of this matter Martha Cory Why, I am a gospel woman, and do you think I can have to do with witchcraft too Mr Hathorne How could you tell then that the child was bid to observe what clothes you wore when some came to speak with you Cheever interrupted her and bid her not begin with a lie and so Edward Putman declared the matter. Mr Hathorne Who told you that Martha Cory He said the child said. Cheever You speak falsely Then Edward Putman read again. Mr Hathorne Why did you ask if the child told what clothes you wore Martha Cory My husband told me the others told Mr Hathorne Who told you about the clothes Why did you ask that question Martha Cory Because I heard the children told what clothes the other wore Mr Hathorne Goodman Cory, did you tell her The old man denied that he told her so. Mr Hathorne Did you not say your husband told you so Martha Cory Mr Hathorne Who hurts these children now Look upon them Martha Cory I cannot help it Mr Hathorne Did you not say you would tell the truth Why you asked that question How come you to the knowledge Martha Cory I did but ask Mr Hathorne You dare thus to lie in all this assembly Mr Hathorne You are now before authority I expect the truth You promised it Speak now and tell what clothes scored out who told you what clothes Martha Cory Nobody Mr Hathorne How came you to know that the children would be examined what cloth you wore Martha Cory Because I thought the child was wiser than anybody if she knew Mr Hathorne Give an answer You said your husband told you. Martha Cory he told me the children said I afflicted them. Mr Hathorne How do you know what they came for Answer me this truly Will you say how you came to know what they came for Martha Cory I had heard speech that the children said I afflicted them scored out troubled them and I thought that they might come to examine Mr Hathorne But how did you know it Martha Cory I thought they did Mr Hathorne Did not you say you would tell the truth Who told you what they came for Martha Cory Nobody Mr Hathorne How did you know Martha Cory I did think so Mr Hathorne But you said you knew so. Children There is a man whispering in her ear. Mr Hathorne What did he say to you Martha Cory We must not believe all that these distracted children say Mr Hathorne Cannot he tell scored out you tell what that man whispered Martha Cory I saw nobody Mr Hathorne But did not you hear Martha Cory No Here was extreme agony of all the afflicted. Mr Hathorne If you expect mercy of God, you must look for it in Gods way by confession Mr Hathorne Do you think to find mercy by aggravating your sins Martha Cory A true thing Mr Hathorne Look for it then in Gods way Martha Cory So I do Mr Hathorne Give glory to God and confess then Martha Cory But I cannot confess Mr Hathorne Do not you see how these afflicted do charge you Martha Cory We must not believe distracted persons. Mr Hathorne Who do you improve to hurt them. Martha Cory I improved none Mr Hathorne Did not you say our eyes were blinded You would open them Martha Cory Yes, to accuse the innocent Then Crossly gave in evidence. Mr Hathorne Why cannot the girl stand before you Martha Cory I do not know Mr Hathorne What did you mean by that Martha Cory I saw them fall down Mr Hathorne It seems to be an insulting speech as if they could not stand before you Martha Cory They cannot stand before others Mr Hathorne But you said they cannot stand before you Mr Hathorne Tell me what was that turning upon the spit by you Martha Cory You believe the children that are distracted I saw no spit Mr Hathorne Here are than two that accuse you for witchcraft What do you say Martha Cory I am innocent Then Mr Hathorne read farther of Crosslys evidence. Mr Hathorne What did you mean by that the Devil could not stand before you She denied it. Mr Hathorne 3 or 4 sober witnesses confirmed it. Martha Cory What can I do Many rise up against me. Mr Hathorne Why, confess Martha Cory So I would if I were guilty Mr Hathorne Here are sober persons What do you say to them Mr Hathorne You are a gospel woman Will you lie Abigail cried out,Next Sabbath is sacrament day, but she shall not come there Martha Cory I do not care Mr Hathorne You charge these children with distraction It is a note of distraction when persons vary in a minute, but these fix upon you This is not the manner of distraction Martha Cory When all are against me, what can I help it Mr Hathorne Now tell me the truth, will you Why did you say that the magistrates and ministers eyes were blinded You would open them She laughed and denied it. Mr Hathorne Now tell us how we shall know. Mr Hathorne Who doth hurt these if you do not Martha Cory Can an innocent person be guilty Mr Hathorne Do you deny these words Martha Cory Yes Mr Hathorne Tell who hurts these We came to be a terror to evildoers Mr Hathorne You say you would open our eyes We are blind Martha Cory If you say I am a witch Mr Hathorne You said you would show us She denied it. Mr Hathorne Why do you not now show us Martha Cory I cannot tell I do not know Mr Hathorne What did you strike the maid at Mr Thomas Putmans with Martha Cory I never struck her in my life Mr Hathorne Here are two that see you strike her with an iron rod Martha Cory I had not hand in it Mr Hathorne Who had Mr Hathorne Do you believe these children are bewitched Martha Cory They may for aught I know I have no hand in it. Mr Hathorne You say you are no witch Maybe you mean you never covenanted with the Devil Did you never deal with any familiar Martha Cory No, never Mr Hathorne What bird was that the children spoke of Then witnesses spoke. Mr Hathorne What illegible bird was it Martha Cory I know no bird Mr Hathorne It may be You have engaged you will not confess, but God knows Martha Cory So he doth Mr Hathorne Do you believe you shall go unpunished Martha Cory I have nothing to do with witchcraft Mr Hathorne Why was you not willing your husband should come to the former session here Martha Cory But he came for all Mr Hathorne Did not you take the saddle off Martha Cory I did not know what it was for Mr Hathorne Did you not know what it was for Martha Cory I did not know that it would be to any benefit Somebody said that she would not have them help to find out witches. Mr Hathorne Did you not say you would open our eyes Why do you not Martha Cory I never thought of a witch Mr Hathorne Is it a laughing matter to see these afflicted persons She denied it. Mr Hathorne Several prove it Martha Cory They are all against me and I cannot help it Mr Hathorne Do not you believe there are witches in the country Martha Cory I do not know that there is any Mr Hathorne Do not you know that Tituba confessed it Martha Cory I did not hear her speak Mr Hathorne I find you will own nothing without several witnesses and yet you will deny for all It was noted when she bit her lip several of the afflicted were bitten When she was urged upon it that she bit her lip saith she,What harm is there in it Mr Noyes I believe it is apparent she practiceth witchcraft in the congregation There is no need of images Mr Hathorne What do you say to all these things that are apparent Martha Cory If you will all go hang me, how can I help it Mr Hathorne Were you to serve the devil ten years Tell how many She laughed The children cried,there was a yellow bird with her When Mr Hathorne asked her about it, she laughed When her hands were at liberty, the afflicted persons were pinched. Mr Hathorne Why do not you tell how the Devil comes in your shapes and hurts these You said you would Martha Cory How can I know how She laughed again. Mr Hathorne What book is that you would have these children write it Martha Cory What book Where should I have a book I showed them none, nor have none nor brought none The afflicted cried out there was a man whispering in her ears. Mr Hathorne What book did you carry to Mary Walcott Martha Cory I carried none If the Devil appears in my shape. Then Needham said that Parker some time ago thought this woman was a witch. Mr Hathorne Who is your God Martha Cory The God that made me. Mr Hathorne Who is that God Martha Cory The God that made me. Mr Hathorne What is his name Martha Cory Jehovah Mr Hathorne Do you know any other name Martha Cory God Almighty Mr Hathorne Doth he tell you that you pray to that he is God Almighty Martha Cory Who do I worship but the god that made Mr Hathorne How many Gods are there Martha Cory One Mr Hathorne How many persons Martha Cory Three Mr Hathorne Cannot you say so There is one God in three blessed persons Torn Mr Hathorne Do not you see these children and women are rational and sober as their neighbors When your hands are fastened Immediately they were seized with fits and the standers by said she was squeezing her fingers Her hands being eased by them that held them on purpose for trial Quickly after, the marshal said she hath bit her lip and immediately the afflicted were in an uproar. Torn Mr Hathorne You hurt these Or who doth She denieth any hand in it. Mr Hathorne Why did you say if you were a witch you should have no pardon Martha Cory Because I am a torn woman. Salem Village, March the 21st, 1691 2The Reverend Mr Samuel Parris being desired to take in writing the examination of Martha Cory, hath returned it as aforesaid Upon hearing the aforesaid and seeing what we did then see, together with the charges of the persons then present we committed Martha Cory, the wife of Giles Cory of Salem Farms, unto the gaol in Salem as mittimus then given out.John Hathorne Assistant, Jonathan Corwin.This comprehensive collection of carefully selected documents and published primary materials, coupled with judicious and informative introductions, will help modern readers understand the seemingly inexplicable and persistent popular phenomenon of belief in witchcraft from the seventeenth century into modern times Mary Beth Norton author of In the Devil s Snare Fascinating and insightful With her usual skill, Katherine Howe navigates the winding path leading to Salem s hysteria and beyond A must read for anyone who wants to know not only what happened but also how and why Brunonia Barry author of The Lace Reader Penguin Books UK Official Website Come and explore the world of Penguin Lose yourself in a book, find your next read hear from authors you love Wikipedia is British publishing house It was co founded by Sir Allen Lane, his brothers Richard John, as line publishers The Bodley Head Australia home Random House Your guide to bestselling fiction, non children s books Classics Find out about events Book Club USA Congratulations on deciding create Book Follow this easy checklist ensure that everything completed so can enjoy book stress free Postcards One Hundred Book Postcards Covers Box FREE shipping qualifying offers House Committed great books, connecting readers globally, spreading reading Club Codes Unlock all with our list Codes You get thousands coins using cheats The Witches Katherine Howe Chilling real life accounts witches, medieval Europe through Bloom Cameron Bloom, Bradley Trevor Greive ABC are proud donate percentage royalties sale each copy Bloom support SpinalCure official USA, nonfiction, classics, Lessons Tom Michell Goodreads has , ratings reviews Diane S said Proves adage large things be found small packages Can refer th List Celebrate sorts penguins From real, fictional, even illustrated penguins, learn these cute birds een Britse uitgeverij van Engelstalige literatuur Geschiedenis De werd opgericht door Lane en geeft met name paperbacks uit character Oswald Chesterfield Cobblepot fictional supervillain appearing American comic published DC Comics, commonly an adversary In early s, most thought market for quality limited handful elite then managing director English Short Stories eBook Lees Christopher Dolley Rakuten Kobo This volume contains sixteen examples short story at its Library books All imprint best novels language These collect share, admire Explore huge range classic novels, poetry stories inspiring Hell Scott G Bruce Bible Dante up Treblinka Guantnamo Bay, here rich source nightmares New York Times Review Three Home Facebook likes talking respected collection literature, wellConversion Conversion A chilling mystery based true events, author Vic Victor Stanley November January Canadian professional ice hockey right wing He NHL Hall Famer Gordie brother, Colleen Person Page peerage Citations BP page See link full details Hereinafter cited Douglas Hawkes, re Curzon Family, e mail message Gordie Early born farmhouse Floral, Saskatchewan, son Schultz Albert one nine siblings When Edward Geoffrey Howe, Baron Aberavon December Benjamin E F Thomson married Elspeth Wikipdia revient au jeu pour la saison et dcroche un record fin de Le mars il inscrit trois buts une passe dcisive lors d Ct, Shelton, CT realtor View photos bed, bath Sq Ft condo townhome row op now Cicada Lodge Luxury heart Katherine Nitmiluk Gorge National Park, just south Kakadu Northern Territory Top End area encompasses square kilometres Search Results Austin Business Journal Months after raising M, Medici opens wallet first buyout count Texas Medical Association among customers Movement Define Movement Dictionary definition, act, process, or result moving bol Boeken kopen Kijk snel lezen koop je eenvoudig online bij bol Vele aanbiedingen Gratis retourneren dagen artikelen Alle Op zoek naar Artikelen Katherine Author Physick of award winning writer historical fiction Her adult Deliverance Dane, Startpagina vind ik leuks personen praten hierover NYT Dane many Appearance katherinemhowe Instagram k Followers Following, Posts Instagram videos Profielen Bekijk profielen mensen naam Word lid Facebook om contact te komen anderen die mogelijk four nonfiction known work Recensies Hebban Amerikaanse schrijfster groeide Houston, Ze studeerde kunstgeschiedenis filosofie aan Columbia University De boeken volgorde n overzicht boekomslag, flaptekst publicatie historie Inclusief informatie over series The Penguin Book of Witches

    • Format Kindle
    • 014310618X
    • The Penguin Book of Witches
    • Katherine Howe
    • Anglais
    • 02 November 2017
    • 320 pages

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